REGISTRATION NO REGISTERED CHARITY NO ISSN The Sikh Courier INTERNATIONAL

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1 REGISTRATION NO REGISTERED CHARITY NO ISSN The Sikh Courier INTERNATIONAL A JOURNAL OF THE WORLD SIKH FOUNDATION (THE SITA AND AMAR SINGH CHHATWAL SIKH TRUST) INCORPORATING THE SIKH CULTURAL SOCIETY OF GREAT BRITAIN AUTUMN - WINTER 2014

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5 The Sikh Courier INTERNATIONAL BI-ANNUALLY First Published October 1960 Volume 66 Autumn-Winter 2014 No: 118 CONTENTS 1. ANCHORING THE SIKH PAST ON THE FRENCH RIVIERA Dr Nikky Gurinder Kaur Singh SIKH NAMES AND SURNAMES- PRINCIPALS AND PRACTICES Gurinder Singh Sacha GURU NANAK IN MADHYA PRADESH Dr (Col) Dalvinder Singh Grewal THE MAGNETISM OF KEY WORDS LIKE SAT ( siq, squ, sq); Gyani, Gurmukh, Brahmgyani Dr J K Sirha A TRUE SIKH, A TRUE MUSLIM AND A TRUE HINDU ACCORDING TO A FEW HYMNS FROM SIKH SCRIPTURES Harmanjeet Kaur Sandhu MEANING OF A FEW SPECIAL WORDS USED IN GURU GRANTH SAHIB Mrs Mohinder Kaur Kapoor EACH NEW DAY THE GOD IS IN NEW FORM; SATGUR MERA NEET NAWAN Dr (Col) Dalvinder Singh Grewal

6 THE SIKH COURIER INTERNATIONAL Established 1960 THE ONLY WIDELY CIRCULATED SIKH RELIGIOUS MAGAZINE IN ENGLISH PUBLISHED OUTSIDE INDIA 33 Wargrave Road, Harrow, Middlesex HA2 8LL UK. Phone: FOUNDERS:- Dr. Jit Singh Chandan Dr Ajit Singh, Late Dr. Amar Singh Chhatwal, New York, USA Sudbury, Canada Chigwell, Essex UK FOUNDER MANAGING EDITOR:- PATRONS:- Dr. A. S. Chopra, Chigwell, England S. Gurdip Singh Gujral, CBE, London S. Gurcharan Singh Chhatwal, Ealing, London Dr. N. S. Kapany, Woodside, California,USA Mr. P. S. Chawla, Sudbury, London Justice Kuldip Singh (Retd.) (Supreme Court of India) Chandigarh, The Lord Lester of Herne Hill, Q.C., London Mr V.S.Digwa, Loughton, Essex Mr Tirlok S Digwa, Chigwell, Essex EDITORIAL BOARD Chief Editor: Dr. Sukhbir Singh Kapoor OBE D.Litt., Ph.D., M.A. (Law), M.Com, FCCA, FCMA, CGMA Managing Editors: Harjas Babli Bharara MA Dr A.S.Chopra FRCP ADVISORY BOARD Dr. Noel King, Watsonville, California, U.S.A. Dr. N. S. Kapany, California, U.S.A. S. Saran Singh. I.A.S. (Rtd), Calcutta, India. (The Sikh Review) Dr. Kirpal Singh, (formerly of Punjabi University, Patiala Chandigarh) S. Manjit Singh Khaira, Advocate, Chandigarh ADVERTISING MANAGER Mr. V.S.Digwa CIRCULATION MANAGER Mr. A. S. Bharara 2

7 Editorial S ikhism has gone through many phases both high and low, but at the end it has always emerged as victorious. The first phase is the Guru period starting from the birth of Guru Nanak in 1469, until the departure of Guru Gobind Singh in It was a glorious period for the Sikhs. In this period the Sikhs grew from a group of devotees to a religion, later a nation, having its own scripture, Guru Granth Sahib; its own high powered sacred place, Harimandir (Golden Temple); its own script to write its literature, Gurmukhi; its own disposition and character, Miri and Piri; and its own identity, Saint Soldier. The mission which Guru Nanak started was completed by Guru Gobind Singh when he created the Khalsa in 1699 and gave Guruship to Granth Sahib in The second phase was short one starting from 1708 and ending in It was the period of establishment of Khalsa raj by Banda Singh Bahadur and then his horrific death and the fall of the golden era. The third phase was most gruesome and horrid, starting from 1715 at the death of Banda Singh Bahadur and ending at the rise of Misls in This period is called the darkest period of Sikh history. In this period the killing of Sikhs was a Muslim game, like hunting of animals. There was reward on the head of every Sikh. Pyramids of the heads of the Sikhs, dripping blood, were made for the public viewing. Dreadful torturing, cutting limb by limb, putting on wheels, boiling in water, sewing in animal skin, forcing children s quivering hearts into the mouth of their mothers, indiscriminate killing of women, men and children were the frequent scenes in this period. Two outrageous genocides were also recoded in this period when almost the whole Sikh people were wiped out. The fourth phase, from 1772 to 1839, was glorious, celebrated and splendid period. This period was the time of the rule of Sikhs in Punjab. The expansion of the boundaries of Punjab touching Afghanistan, China and Sutlej. First Sikh Misls and then Maharaja Ranjit Singh ruled Punjab. The fifth phase, from 1839 to 1947, is the fall of the Sikh empire, the annexation of Punjab by the British, the humiliation of Maharaja Dalip Singh at the hands of British. The Sikh struggle to liberate their Gurdwaras from the clutches of Mahants. Later, the Sikhs joining the British army and participating in the two world wars, and lastly the Sikh struggle for the independence of India where their sacrifices surpassed the sacrifices of all others put together. The sixth phase is the betrayal of Congress government for refusing to recognise Panjabi as the language of Punjab, the refusal to devolve further powers to state governments, special status for Amritsar city and the implementation of Anandpur Sahib resolution. It was a period of struggle and ups and down. 3

8 WORLD SIKH UNIVERSITY LONDON [International School of Sikh Studies] University Building 35 Pinner Road, Harrow, Middx HA1 4ES (UK) Tel: ; Fax: ; APPLICATIONS FOR, JANUARY 2015, MARCH 2015 AND OCTOBER 2015 INTAKE ARE NOW INVITED FOR ADMISSION IN THE FOLLOWING COURSES: Faculty of Religious Education: Course title: Comparative Studies of World Religions: [Courses can be studied: Full time, Part-time and Distance learning] B.A. [36 months] M.A. [18 months] Ph.D. [3 years] Faculty of Administration: professional Courses Course Title: [Full time courses] MBA in Leisure and Tourism [18 months] Post Graduate Diploma in Education [12 months] Post Graduate Diploma in Business Management [12 months] C I M A [3 years] For prospectus and application forms please send a self addressed envelope with a cheque or draft (if overseas) of 10 to cover the secretarial and postage costs. If the application for admission is accepted, then this payment will be adjusted towards the payment of the course fee. Places on all the courses are limited. Local students can call at the above address for instant admission arrangements. Scholarships and Financial help, towards the cost of studies are available: from the following funds: 1 Sita Chhatwal Scholarship 2 Tibb Foundation Scholarship 3 The Manjula & Madhu Jain Foundation Scholarship 4 Mrs. Kanwalraj Kaur Sethi Scholarships (2) 5 Shaheed Nanak Singh and Sardarni Harbans Kaur Scholarships (2) 6 Mrs Manjeet Kaur Ahluwalia Scholarship 7 Mr. Ajit Singh Chadha Scholarship Dr. M. Amdekar-Academic Registrar Dr. J.K.Sirha-Deputy Academic Registrar 4

9 ANCHORING THE SIKH PAST ON THE FRENCH RIVIERA Dr. Nikky-Guninder Kaur Singh Was this General Jean-François Allard s descendant I was meeting in the southern coast of France? The gleam in his eyes and the warm smile of 12-year- old Jean-Tropez Allard spanned all temporal and spatial gaps. I was probably his age when I first heard about the intriguing French General, who trained the fauj-i-khas, the formidable and royal brigade of Maharaja Ranjit Singh. General Jean-François Allard had fought heroically for Napoleon, so after the crushing defeat at Waterloo, the veteran left France, went through Constantinople, Persia, and Afghanistan, and eventually landed in Lahore in 1822 to find employment in the Sikh kingdom. The Maharaja took an instant liking to the foreigner, and soon entrusted him with military, diplomatic, and administrative affairs. Both militaristically and politically, Allard was an illustrious figure in the glorious Sikh kingdom. He also had a keen aesthetic and commercial acumen, so he promoted the Kashmiri shawl trade, and helped the Punjab to import French weapons and wines. He is remembered as Maharaja Ranjit Singh s favorite European officer. It is his private life that I find most fascinating, but it has been neglected by historians, with the exception of Jean-Marie Lafont, the great French historian. Allard was 37 when he came to the Punjab, and he married a young Hindu princess Banu Pan Dei (about 25 years his junior) from the Himalayan foothills. They made their home in Lahore and had several children. In 1835 General Allard brought his family back to his birthplace, Saint-Tropez, on the Mediterranean coast of France. After getting them settled, he returned as the ambassador of France to the Court of Lahore, and was appointed as the Military Commander of Peshawar by Maharaja Ranjit 5 Singh. From across the continents, he wrote intimate letters to his beloved wife and family back in France. Unfortunately, in Peshawar, Allard died of a heart attack in Banu Pan Dei with her five children and two Punjabi maids continued to live in Saint-Tropez till her death in The General s wife was probably the earliest Indian diasporic woman in France. How did the young north Indian princess create her social-cultural world and identity in the village nestled along the French Riviera? The life of this wife, mother, and widow in Saint-Tropez holds enormous significance for our own globalized situation. How did she and the General navigate their inter-generational, inter-religious, inter-racial, inter-cultural, inter-linguistic world? The search for answers to these questions took me to Saint-Tropez. Saint-Tropez today is, of course, very different from the rural fishing and farming village of Allard and Banu Pan Dei. It has become a magnet for sun-worshippers, swimmers, sailors, and super-yachts. While the glistening waves ripple rhythmically, its sky buzzes with helicopters transporting the rich and the famous. Coco Chanel and Brigitte Bardot who came to enjoy its summer breezes made the tiny town of a few thousand inhabitants famous, and now it bustles with the glitterati and temples of fashion such as Armani and Battaglia. Amidst the hustle and bustle of contemporary new Saint-Tropez, we come upon the Allard house, the Banu Pan Dei Palace. This was the home where the Indian princess lived for most of her life. Though converted into a luxury hotel with

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11 all its exoticism and consumerism, it resonates with the décor of the Anarkali residence given to the General by Maharaja Ranjit Singh in Lahore. The reception room of the hotel is dominated by the iconic painting of Allard with his dark mustache and flowing grey beard. His image evokes the agreement made by the Sikh Maharaja s European generals that they would wear their beards long, refrain from eating beef or smoking tobacco in public, and take care not to offend the Sikh religion. There is also a floating palace, a luxury Pan Deï annexe moored in the sea nearby, all set to whisk away jetsetters to their choice of destination. Actually it was climbing up the marble staircase of her former house that wound the clock back for me: this site of imagination, at once physical and virtual, connected me with Banu Pan Dei young, middle-aged, elderly. What were her thoughts and feelings as she walked up and down the floors of her home over the years separated from her husband and her homeland? Meeting her descendants was indeed a surreal experience. Little Jean Saint-Tropez eyes sparkled with the magic and mystery of six generations of his forbearers. His grandfather, Mr. Henri Allard, wears a mustache just like the Sikh and Napoleonic General. Henri is the Vice Mayor for the town of Saint-Tropez. Profoundly proud of his heritage and extremely well versed in world history, he has written a semi-fictional account of his ancestor s life, Le Généralissime (Herve Chopin, 2013). Over the years, Henri has been actively involved in maintaining and promoting Sikh-French relationship. He and his family live in a second home that belonged to Banu Pan Deï. A mimosa tree planted by her enriches the atmosphere. The Allards have succeeded in retaining the rustic beauty of Pan Deï s original farmhouse bought by her in 1843, even though the many acres of her property extending to the sea have been taken up by multi-storey apartments, markets, and restaurants. I felt greatly 7 honored for being welcomed by three generation of the Allards: Henri and his wife Mimi, their son Frédéric (an officer in the French Navy) and his wife Amance, and their two sons Jean-Tropez and Sixte. Under a lush grapevine and hanging lamps, we shared a sumptuous meal prepared by Mimi with Punjabi ingredients and spread on exquisitely embroidered French linen. They were reviving the warm hospitality of the Allard home in Lahore that we read about in European narratives: Champagne usurped the place of tea and coffee. M. Allard is the Maharaja s general of cavalry; and we had the trumpets of his division in attendance during breakfast (Alexander Burnes, Travels into Bokhara, 1834, p. 106). The sound of trumpets did not accompany us, but the familiar sound of the cuckoo bird so idealized in Sikh literature did bridging the miles between the Punjab and St Tropez. This was once the garden of Banu Pan Dei. A well, which happens to be a popular trope in Punjabi romances, is located in it. In order to draw water, young women of the Punjab came out of their homes and gathered at the well where they gossiped. It was also at the well that they met their lovers. Did the General s beloved widow come to this French well with an aching heart? We many never know. Nevertheless, the historically layered landscape puts us intimately in touch with the past. In the center of the square blooming with flowers and trees is an imposing bust of the General a graphic memorial of the French and Sikh historical bond. With the two orders on his uniform, the Legion of Honour awarded by Napolean and the Order of Guru Govind Singh given by Maharaja Ranjit Singh, the Tropezian forged a vital connection between the East and the West. It moved me to witness people coming to see and take pictures of his bronze icon. A living materiality, the sculpture links viewers with the object, and inspires new ways of experiencing the self, society, and history. The energetic descendant of Allard and Banu Pan

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14 SITA CHHATWAL LIBRARY GURDWARA KANTHALA TRIBUNE CHOWK, SECTOR 30, CHANDIGARH - PUNJAB (INDIA) * * * IN MEMORY OF MRS. SITA CHHATWAL (Wife of Late Amar Singh Chhatwal) Who left for Her Heavenly Abode on 10th March, 1991 in London * * * THIS REFERENCE LIBRARY HAS A HUGE STOCK OF BOOKS ON AL SUBJECTS FROM ALL OVER THE WORLD, PLUS SEVERAL WELL KNOWN JOURNALS. With Compliments from TIBB FOUNDATION Wishing all the best for Sikh Courier International and its mission 10

15 SIKH NAMES AND SURNAMES- PRINCIPALS AND PRACTICES Gurinder Singh Sacha There seems to be an ongoing controversy among some Sikhs about the use of a surname after their first name. This is mainly due to misunderstanding on their part regarding the significance of the words Singh and Kaur. But, before going into further discussion about the role and relevance of Singh and Kaur vis-a-vis Sikh identity, we should be clear about what constitutes a Sikh first name, and how it differs from a surname. First name or Christening name: The Sikhs have a unique way of naming their new born children. Most Sikh families follow the guidelines provided in the Sikh Rehat Maryada document, published by the Shiromani Gurdwara Parbandhak Committee (SGPC) Amritsar, as approved by the authority of Sri Akal Takhat. In general, this means that when a new born baby is to be named, the parents should seek the blessings of the Baani of Sri Guru Granth Sahib Ji. This blessing is obtained by way of choosing the first letter of a randomly chosen Guru Shabad, after which the name of the child is coined. For example, if the first letter of the first word in the Guru Shabad is B then any name starting with this letter B, such as Balbir, Bahadar, Balvinder, Baltej etc can be chosen initially by the parents to their liking. At this stage an important point to note is that perhaps as a measure of equality, this initially chosen name does not distinguish between a male and a female Sikh. This means that the same name, for example, Balbir can be used for a boy as well as for a girl. However, to avoid confusion and to establish the gender of the named person the directive in the Sikh Rehat Maryada document is that the chosen name should be completed by adding the word Singh for a boy and the word Kaur for a girl. For example, Balbir + Singh constitute a complete first name of a male Sikh, while Balbir + Kaur make up a complete first name of a female. In the Sikh community, not only is the procedure of naming a new born baby unique and innovative; it also has a nationhood connotation, so much so that a Sikh name is regarded as incomplete if it does not carry with it the word Singh or Kaur. Surname or Family Name The above described Sikh naming ceremony is an essential ritual, which gives the first name identity to a new born baby. However, a surname or a family name may also be added to link this identity to the larger Sikh community. This additional identity is established by adopting a word or name from ancestral family: for example from parents/grandparents, their trade, profession, passion, personal achievements etc. or relating to the name of one s clan, country village, town etc.; or even by choosing any new imaginative surname according to one s liking. There are hundreds of family names or surnames, which are common among the Sikhs, such as Gill, Grewal, Sidhu, Sandhu, Bogal, Bhambra, Kambo, Kainth, Jammu, Josan, Jandialvi, Ludhianvi, Phul, Gulshan, Azad, Sewak, Dewana, Mastana etc. from an endless list. Now let us address the controversy over what constitutes an appropriate Sikh surname. Although, a large majority of the Sikhs do not see any problem in using a family name or a surname of their choice, there is a significant number of Sikhs who say that the use of surname is a Western concept. Their reason is based on somewhat superfluous arguments that in days gone by Sikhs, had no tradition of using surnames; and that most Sikhs lived in villages and small communities, everybody was known by their first name. They emphasise that the use of surname is rather a recent trend started by some Western educated people reflecting their ego or pride in being different. They also argue that Guru Gobind Singh Ji has already given them a surname i.e. Singh or Kaur. In fact, it is this assumption which is the root cause of confusion. 11

16 Two points ought to be noted here. Firstly, while a surname signifies family connection and identifies its members i.e. father, son, daughter, wife etc. with the same surname, the use of Singh and Kaur (as surnames) do not seem to fit in to convey such connection or identity that they belong to the same family. Secondly, as has been already explained, Singh is an inseparable part of a male Sikh name, while Kaur goes to complete a female Sikh name. So we must remember that both these words are part and parcel of the first name of every Sikh, which they proudly use to express their national identity rather than family identity. However, to claim, as some Sikhs do, that Guru Gobind Singh Ji instructed the Khalsa not to use any surname other than Singh is a myth. This raises a serious question about women being denied the same equal status to the word Kaur. Moreover, there is no authentic historical document to prove that Guru Ji made such a proclamation. His prime directive to the Sikhs was that having taken Amrit to become Khalsa, one must not think or recollect about one s cast or class, but treat everyone as equal. This point has been very clearly emphasised in the freely available Sikh Rahat Maryada document. For example, in its chapter on Panthak Rehni and under the title Amrit Sanskar, the newly initiated members of the Khalsa are advised with this directive i.e... qusin ipcli jwq pwq, jnm, dys, mzhb dw ikawl q`k C`f ky inrol Kwlsw bx gey ho meaning, that having become Khalsa you should no longer think of your previous cast lineage, birth, country, creed etc. Nowhere else in this document is there any directive about not using a surname with one s first name. Indeed, on the contrary, there are some examples in both Guru Granth Sahib Ji and the Dasam Granth (Bachittar Natak) wherein certain people have been identified by cast names such as Bedi, Bhalla, Bhatt, Jatt and Sodhi. In early Sikh history, even Guru Gobind Singh Ji s contemporary member of the Khalsa panth were identified with their given surnames e.g. Banda Singh Bahadur. Then again during the post-guru period, before and after Maharaja Ranjit Singh, there are numerous examples of prominent Sikhs 12 using surnames. In the early 20 th century too, some leaders of Singh Sabha Movement, though rejected the cast names as well as cast based Gurdwaras, willingly accepted additional surname identity. In the end, it is worth repeating that every Sikh must include the gender identity Singh or kaur to one s first name which signifies his or her national Identity on a global scale. But a precise identity in the form of a surname is also the need of the day, given that Sikhs are no longer confined to only India. This personal identity may be obtained from a variety of sources, such as heritage, parentage (name of a parental family member) village, town etc.; or even by making an imaginative approach in choosing any appropriate meaningful word as surname, as has been discussed above. Moreover, It should be remembered that the word Singh is not the sole property of the Sikhs, as it had been in use in many parts of North India among some Hindu communities too, especially the Rajputs, long before the Sikhs came to the scene. The only difference is that at the time of the founding of the Khalsa Panth in 1699 at Anandpur, Guru Gobind Singh Ji declared it obligatory to conjoin the word Singh with the first name of male Sikhs and Kaur in the case of females. At the same time I would also like to add that the awareness about using an appropriate surname is on the increase, the proof of which can be seen in the change of name columns of many English and Panjabi newspapers, in which majority of the notices by Sikh clients publicly announce a new surname added after the word Singh of their firstt name. Gurinder Singh Sacha MA, TEFL (London) FCIOL

17 GURU NANAK IN MADHYA PRADESH Madhya Pradesh is the central state of India located between Utter-Pradesh and Rajasthan in north, Gujrat & Rajastan in the west, Maharashtra in the south and Bihar in the west. Spread over 4,43,446 sq km, the main area is hilly and a portion jungle clad and has a population of 66,181,170 (1991 census). The capital of the state is at Bhopal. The area was ruled by the Muslim Rulers at the time of Guru Nanak s visit to the area. Guru Nanak visited Madhya Pradesh twice; once during the first journey and second time during the second journey while going to the south and Sri Lanka. In his first journey he returned from Puri-Bhubneshwar in Orissa and reached Sarangarh in Madhya Pradesh. He visited Amarkantak and then came to Jabbalpur. After visiting Cittarkoot near Manikpur he went to Mahiar Nagar. After visiting Chanderi, Jhansi, Gwalior Karauli, Dholpur and Bharatpur he reached Mathura. Gurdwaras at Amarkantak, Jabalpur, Gwalior and Mathura commemorate Guru Nanak s first journey. During his second journey he re-entered Madhya Pradesh from Banswada in Rajasthan and reached Jaora in Madhya Pradesh. Then passing through Mehidpur, he visited Ujjain which was known as Awantika in ancient times. Ujjain is said to have been the seat of the viceroyality of Ashoka, during his father s rule of Patliputra (Patna). However it is best known as the capital of the legendary King Vikaramaditya at who s court are said to have flourished the nine jewels of Hindu literature of whom the poet Kalidas was the most renowned. It was here that the Shiva, the God of Destruction, vanquished a wicked demon named Tripura. Hundreds of thousands of Hindu pilgrims from all corners. Mention of Guru Nanak s visit is found in Janamsakhi Merarban. Tab Guru Baba Nanak Ji Ujjain jai niklia 1 ( Guru Baba then came to 13 COL.(Dr.) Dalvinder Singh Grewal Ujjain) There was the cave of Bharthari; the place where Bharthari was born and the cave of Gorakh many mendicants, saints, bairagis, Udasis etc., had collected at Awantika to have bath on Vaisakhi day. Guru Nanak too reached there and was invited by the followers of Bharthari for a mutual discussion. Near the cave exist a mosque and after the entry into the cave there is a platform. A mango tree used to be at the cave. A platform existed ahead of the mosque too. Guru Nanak positioned himself on that platform. Guru Nanak was asked a question, Will all these saints, mendicants, faqirs, bairagis, udasis who have come here for salvation will ever get it?. Guru Nanak then sang a hymn to explain, adhiatam karam kare ta sacha. Mukt(i) bhed(u) kia jani kacha (Gauri Astpadian Mahala 1 p.223) (If man does spiritual deeds then alone, is he true. What can the false man know about the secret of salvation? Such a man is yogi, who thinks of the way of union with God. He slays the five enemies and keeps clasped the true Lord to his heart (pause). He within whose mind, God enshrines truth, realises the worth of the way of union with Him.) The coming to the pilgrimage is worth only if they realise the True Lord. Most of the world does business like rented-labour. Nobody achieves anything without the Lord. Remember always the name of The Lord. Guru Nanak entered the cave and held discussions with the descendant of Bharthari also called Bharthari. He said, You are a worldly person, while we live in jungles and caves. We believe in Ridh-Sidh which you dislike. I am afraid that I will not be able to look after you properly.. Guru Nanak said, Jogi kau dar kaisa. Roop(i) birkh(i) gi (I) bahr soi (Gauri Astpadia, Mahala 1 p 223)

18 (What fear can a yogi have when that Lord is amongst trees, plants and within and without the house. (pause) The yogi meditates on the Fearless and Pure Lord. Night and Day he remains awake and embraces affection for the True Name. Such a yogi is pleasing to my mind. He burns snare of death with Lord s fire. He sheds the fear of old age and death and stills his ego. He himself swims across and saves his ancestors too. He who serves the True Guru becomes a Yogi. He who remains immersed in Lord s fear becomes fearless. As is the one whom he serves, so does he himself become. God s Name makes man pure and fearless.) All the present then bowed before the Guru. Guru Nanak had the feast of knowledge and having satisfied bade goodbye. From Ujjain, Guru Nanak went to Indore, a city on the Bhopal-Khandwa line. The city was later built by Rani Ahalya Bai ( ) the famous Holker ruler on the rivers of Sarswati and Khan. Before this it was only a small town having some Jain temples Guru Nanak visited these temples and held discussions with Jainis. A Gurdwara is now constructed in the area in Guru Nanak s memory. This Gurdwara remained in the control of Udasis who later converted into their own property. Later in a prolonged court case the Sikhs of Indore have been able to restore the place from the Hindu family. Now a Gurdwara has been constructed at the place. Guru Nanak left Indore for Bhopal. Bhopal is now the capital of Madhya Pradesh. Raja Bhoj is stated to be the founder of Bhopal. The grand lake built by Raja Bhoj is the key attraction. Bhopal is in Vindhayachal ranges perched on a hill feature. All trains from New Delhi to Mumbai, Hyderabad and Chennai pass through Bhopal. The then king of Bhopal was too worldly. He was acquainted with Guru Nanak at Sultanpur when Guru Nanak was the store-holder of Daulat Khan. Guru Nanak sent a message to the king about 14 his arrival. The King replied, I have a job at hand,. I will finish this and will come over without delay. He sent his servant with delicious food. Guru Nanak waited for him for a day. Next day the king turned up. Guru Nanak enquired the reason for delay, It was a financial deal which did not allow me to come yesterday. I started immediately after the job was completed. Guru Nanak said, It is the God who gets every thing done. Man is just a play thing in his hands. He then sang a hymn, Ram Nam chit(u) rapai ja ka. Upjant darsan kariai taka (Gauri Astpadia, Mahala 1, p228) (At early dawn see the sight of him whose soul is imbued with the Lord s Name. Your ill luck is that you do not meditate on the Name of pervading Lord. In every age, beneficent is my Lord master (Pause). Under Guru s instructions, the perfect man meditates on the Lord. In his mind, the unstruck melodious bands play. The persons, who bear love to God, and Lord s devotional service; the master mercifully preserves them. In whose heart that Lord abides; by seeing their sight peace is obtained. Amongst all the beings, the One Lord is contained. The proud perverse person, ultimately wanders in existence. He alone understands the Lords who obtains the True Guru. Stilling his ego, he receives the Guru s word. How can the mortal know about the union of the low man with the high Lord? By Guru s grace, and through mind s appeasement the man meets with master s union. I am a sinner, without merit, O my master, show goodness unto me. When the Lord becomes merciful, slave Nanak is emancipated.) During discourses with the king, Guru Nanak was told of king s ancestor who was affected by leprosy and now living on the rock-hill in mud cave. Guru Nanak went over to him and heard his story. Guru Nanak redeemed him and asked him to worship true Lord s Name who will save him from such curse. The mud cave can still be seen. We visited this hut in There was no Gurdwara at the place. A Gurdwara exists about 500 yards from the place which is said to be in the memory of Guru Gobind Singh s visit to the place.

19 The mud cave hut is regularly visited by devotees from all religions. A Muslim priest looks after the place. The originality of the place is maintained. It is not like we Sikhs who construct huge Gurdwaras at the historical site and hide all the history evidence. It is high time the Sikhs learn preservation rather than destroying the original and constructing large sized showy structures by spending huge funds of devotees. It is not the money, wealth or stone structures which increase the value of the place; it is the reverence and devotion which consist of the real soul and the maintain the true worth of a historical object or relic. From Bhopal Guru Nanak proceeded to Hoshangabad on the bank of Narmada river. Hoshangabad is a key railway station on Delhi- Bhopal-Mumbai line. There are numerous temples in the city which include Jagan Nath Mandir, Ram Chander Mandir, Hanuman Mandir, Mahadev Mandir and Shani Mandir. Guru Nanak visited these temples and held discussions with the religious leaders. The Guru stayed in a garden, where the ruler and the people of the area benefited from the company of Guru Nanak. A memorial in honour of Guru Nanak stands in the garden. From Hoshangabad Guru Nanak went to visit Surya Kund and Oankareshwar. Oankareshwar also known as Mandhata, is 8 Kilometres from the Omkareshwar Road railway station on the Indore- Khandwa branch line. The holy city has two of the twelve holiest temples dedicated to Shiva, situated on an island, about 3 kilometres long in the middle of the sacred Narbada river. The swift and deep river is the haunt of crocodiles and fishes. The rocks have a tint of green which blends beautifully with the dark green foliage and the brown and grey temples which rise the rows. Raja Mandhatri was the founder of the holy shrine who claimed descent from the Sun. The temple of Omkar is situated on the Birkhala rocks and is picturesque building with a courtyard and colonnades supported by massive pillars. The original shrine Amreshwar or Manileshwar, which contains 15 the holy Lingam dedicated to Shiva is on the southern part of the island. The original site was taken over by the jungle. The Mratha Peshwa, Bala Ji Rao II tried to find and restore the shrine but could not do so and he built a new temple. When the original site was later found a temple was built over it too and the Peshwa s shrine retains the name of Manileshwar. On the north bank of the Narbada, a short distance away from Omkarji, are ruins of temples dedicated to Vishnu and also Jain temples. The Jain temples stand on an eminence a little back from the river. The largest is on the plinth of 5 ft. high. Sohagpur. His melodious songs attracted the attention of the inhabitants. They used to worship Shani- a god who rides on a vulture and is generally considered malefic among malefic He was much dreaded in the area. All the troubles and calamities are traced to him. The people worship Shani to avoid harm. The Guru advised them not to fear anyone other than God as there was no one stronger than Him in the world. What ever the God wants is done. No one can change His Will. All the devas and demons fear Him. So one must worship Him and no one else. Continuing his journey the Guru went through Panchmarhi, Narsinghpur, Chhindwara, Seoni, Balaghat, Tumsar etc. and reached Ramtek, about 24 miles north of Nagpur. From Nagpur Guru Nanak went to Burhanpur. Burhanpur, an old walled town in Khandwa district of Madhaya Pradesh, is one of the banks of Tapti River, four kilometers from Burhanpur railway station on the Delhi-Bhopal-Itarsi- Bombay line. Guru Nanak Dev and Guru Gobind Singh visited Burhanpur. One of Bhai Gurdas s vars points of the existence of Sikh Sangat here in early seventeenth century. Gurdwara commemorating Guru Nanak s visit is located on the bank of Rapti river near the grave of Nur Jehan. Later during the eighteenth century, Hathi Singh son of Mata Sundari s adopted sin Ajit singh

20 lived here. There are now two historical Gurdwaras at Burhanpur. Gurdwara Rajghat Sangat Pahili Patshahi on the river bank dedicated to Guru Nanak Dev is in a single room and is looked after by a Nihang Singh who lives in a similarly room close by. Gurdwara Bari Sangat about two furlongs northwest of the walled city is much more flourishing and frequented. It marks the site where Guru Gobind Singh, travelling to the south with the Emperor Bahadur Shah stayed in May-June From Burhanpur Guru Nanak entered Maharashtra. Later Hathi Singh made his abode here. This Gurdwara has 16 acres of land attached to it. Guru Granth Sahib is seated on a marble canopied seat in the middle of a spacious rectangular hall with high ceiling. This has gallery at mid height on three sides. Above the hall, over the sanctum, are two floors of square rooms with domed pavilion on top. An old hand written copy of Guru Granth Sahib is preserved in this Gurdwara. It s pages has beautifully drawn border in multicolour. Gwalior Gwalior is well-known city, 120 kilometres South of Agra and well connected by rail and road. Its historical fort built atop a hill is a prominent land mark overlooking the town below. Mughal rulers used this fort as a prison for chiefs and nobles of status. Emperor Jahangir order the incarceration of Guru Hargobind here at the instigation of the Guru s detractors. However the Sufi Saint Mian Mir and other sympathisers interceded, the emperor not only ordered the Guru s release but also sought his friendship. Meanwhile the Guru had become popular among the internee nobles as a man of God, pious as well as brave. When they heard of his release, they looked up to him for succour. Guru Hargobind thereat refused to be released unless other internees were also let out. The Emperor agreed to release as many of them as could come out holding the fringe of the Guru s robe. The Guru narrate the chroniclers, he had made a long robe made with many strings attached to it which enabled all the fifty-two captives to come out of the fort with him. This earned for the Guru the epithet Data Bandi Chhor, lit.(the munificent liberator ). Chroniclers differ about the dates and duration of the Guru s detention. But it appears that it was only for a few months sometime between 1617 and A shrine bearing this name was established inside the fort. It was looked after by Muslim priest until the Sikhs acquired possession and established near the entrance of Gurdwara Data Bandi Chhor Patshahi 6 Guru Hargobind Sahib Ji, as it is now named. The present building complex spread over six acres was constructed under the supervision of Saint Jhanda Singh and Uttam Singh Mauni of Khadur Sahib during the 1970s and 1980s. The principle building is a six storey edifice near the old shrine The sanctum is on one side of a highceilinged, almost square hall on the ground floor. There is basement below of the same size as the hall and four storeys of rooms above the sanctum. Guru ka langar with its vast dining hall and residential rooms for staff and pigrims are in a separate, adjoining compound. It is a peculiarity of this Gurdwara to have two Sarovars, one for gents and ladies. (Footnotes) 1 Janamsakhi Meharban, in Janam Sakhi Prampara ed. Dr. Kirpal Singh Janam Sikh Prampra, p.139 b b b b b Bhai Taru Singh Rabindra Nath Tagore I pity your youth, so your life I spare. Give me the return gift your lovely long hair. Bhai Taru Singh responded; I accept O Navab What you begged a Sikh to share. Not lovely long hair alone But my head will also be there. (Translated by Dr Dalvinder Singh Grewal) 16

21 THE MAGNETISM OF KEY WORDS LIKE SAT ( siq, squ, sq); Gyani, Gurmukh, Brahmgyani Dr. JK Sirha The word Sat literarily means Truth which is a sum total of [ God Himself, Divinity, reality, purity, devotion, dedication, dutifulness, faith, fidelity, honesty, integrity, loyalty, immortality and candidness. ] siq nwmu prb kw sukdwei = The Name of God is the fountain of comforts. ibsíwsu siq = The true faith siq bcn = Truthful words siq inriq = Truthful love The word has been used as a prefix and a suffix to make many other Gurbani words. A few important words selected at random, with their explanations, are produced hereunder: Satnam Sukhmani, Raga Gauri Mehla 5, page 284, Ashtpadi 16, pada 6,7 The following pada of the Ashtpadi has maximum variations of the word Sat including keynote word Satnam, which here means the Fountain of comforts. rupu siq jw kw siq AsQwnu ] purku siq kyvl prdwnu ] krquiq siq siq jw ki bwxi ] siq purk sb mwih smwxi ] siq krmu jw ki rcnw siq ] mulu siq siq auqpiq ] siq krxi inrml inrmli ] ijsih bujwey iqsih sb BlI ] siq nwmu prb kw sukdwei ] ibsíwsu siq nwnk gur qy pwei ] 6 ] siq bcn swdu aupdys ] siq qy jn jw ky irdy prvys ] siq inriq bujy jy koie ] nwmu jpq qw ki giq hoie ] Awip siq kiaw sbu siq ] rupu siq = Truthful form siq AsQwnu = Truthful place purku siq = Truthful person krquiq siq = Truthful acts siq purk = Truthful person siq krmu = Truthful actions siq krxi = Truthful lifestyle His form is true, and true is His place. His personality is true He alone is supreme. His acts are true, and true is His Word. God is permeating all. True are His actions; His creation is true. His root is true, and true is what originates from it. True is His lifestyle, the purest of the pure. All goes well for those who know Him. The True Name of God is the Giver of peace. Nanak has obtained true faith from the Guru. 6 True are the Teachings, and the Instructions of the Holy. True are those into whose hearts He enters. One who knows and loves the Truth chanting the Nam, he obtains salvation. He Himself is True, and all that He has made is true. Sat Kartar Raga Prabhati Mehla :1, Shabad 9, page 1329 In this verse the words Sach and Kartar are given as two dependent words, and the joint meaning of the two is The True (only) Creator bolhu scu nwmu krqwr ] Puin bhuiv n Awvx vwr ] 1 ] rhwau ] Speak the True Name of the Creator. Then, you shall never again have to come into this world. 1 Rahau 17

22 Satpurkh Raga Gauri, Sukhmani, Sloak preceding Ashtpadi, 18, page 286 Satpurkh and Sopurkh are synonyms and mean the Greatest of the Great. ] sloku ] siq purku ijin jwinaw siqguru iqs kw nwau ] iqs ky smig isku audry nwnk hir gun gwau ] 1 ] Sloak: The one has the knowledge of the Almighty God, is called the True Teacher. In his company, the devotees are emancipated. Let us all sing the praises of the Almighty God 1 Satgur Raga Maj, Var, pauri 25, page 149 In this pauri Satgur mean the Almighty God, the True Guru. pauvi ] siqguru hoie dieawlu q srdw puriay ] siqguru hoie dieawlu n kbhum JUrIAY ] siqguru hoie dieawlu qw duku n jwxiay ] siqguru hoie dieawlu qw hir rmgu mwxiay ] siqguru hoie dieawlu qw jm kw fru kyhw ] siqguru hoie dieawlu qw sd hi suku dyhw ] siqguru hoie dieawlu qw nv inid pwieay ] siqguru hoie dieawlu q sic smweiay ] 25 ] Pauri: When the God is merciful, then your desires will be fulfilled. When God is merciful, you will never grieve. When God is merciful, you will know no pain. When God is merciful, you will enjoy His love. When God is merciful, then why shall you fear death? When God is merciful, then you will enjoy peace. When God is merciful, the nine treasures are obtained. When God is merciful, you shall be absorbed into Him 25 Sat-Sangat Sloak Mehla 4, preceding pauri 5, page 1314 In this sloak the word Sat Sangat means the company of the Truth (truthful people). The words Sad Sangat and Sat Sangat are synonyms. slok mú 4 ] hmri ijhvw eyk prb hir ky gux Agm AQwh ] hm ikau kir jph ieawixaw hir qum vf Agm Agwh ] hir dyhu prbu miq auqmw gur siqgur ky pig pwh ] sqsmgiq hir myil prb hm pwpi smig qrwh ] jn nwnk kau hir bkis lyhu hir quty myil imlwh ] hir ikrpw kir suix bynqi hm pwpi ikrm qrwh ] 1 ] mú 4 ] hir krhu ik pw jgjivnw guru siqguru myil dieawlu] Sloak Mehla 4: I have only one tongue, and virtues of God are innumerable, and unfathomable. I am ignorant how can I meditate on Him? O! God You are great, unapproachable and immeasurable. Please bless me with the sublime wisdom, that I may ever remain humble. O! God, please lead me to the Sat Sangat, the true Congregation, where even a sinner like myself may be saved. Please bless and forgive me and unite me with yourself. O! God, please be merciful and hear my prayer; I am a sinner and a worm please save me! 1 Sat-Sung Raga Kanra Chhant Mehla 5, Chhant no. 1, page 132. Sat-sang, here, refers to the company of the pure. kwnvw CMq mhlw 5 sy audry ijn rwm idawey ] jqn mwieaw ky kwim n 18

23 Awey ] rwm idawey sib Pl pwey Din DMin qy bfbwgiaw ] sqsmig jwgy nwim lwgy eyk isau ilv lwgiaw ] qij mwn moh ibkwr swdu lig qrau iqn ky pwey ] ibnvmiq nwnk srix suawmi bfbwig drsnu pwey ] 1 They alone are saved, who meditate on the Name of God. The company of Maya is wasteful. Meditating on God, all fruits and rewards are obtained, they are blessed, blessed and very fortunate. They are awake and aware in the True Congregation; attached to the Nam, they are lovingly attuned to the One. I have renounced pride, emotional attachment, wickedness and corruption; attached to the Holy, I am become utmost humble. I have come to the sanctuary of my Master; by great good fortune, I obtain His blessed vision 1 Satyug. Sloak Mehla 1, Var Asa, page 470 Sat Yug is the era of Truth and purity sloku mú 1 ] nwnk myru srir kw ieku rqu ieku rqvwhu ] jugu jugu Pyir vtweiaih igawni bujih qwih ] sqjuig rqu smqoku kw Drmu AgY rqvwhu ] qryqy rqu jqy kw joru AgY rqvwhu ] duawpuir rqu qpy kw squ AgY rqvwhu ] kljuig rqu Agin kw kuvu AgY rqvwhu ] 1 ] Sloak Mehla 1 The soul of the body has one chariot and one charioteer. In age after age they change; the spiritually wise understand this. In the Golden Age of Sat Yuga, contentment was the chariot and righteousness the charioteer. In the Silver Age of Treta Yuga, celibacy was the chariot and power the charioteer. In the Brass Age of Dwapar Yuga, penance was the chariot and truth the charioteer. In the Iron Age of Kal Yuga, fire is the chariot and falsehood the charioteer Sadh Sadh refers to holy people Raga Asa Mehla 1 Chhant, no. 3, page 437 swd sbw smqw ki smgiq ndir prbu suku pwieaw ] hir ki Bgiq rqy byrwgi cuky moh ipawsw ] nwnk haumy mwir pqixy ivrly dws audwsw ] 4 ] 3 ] In the company of the holy, and the saints association, by God s grace, peace and comfort is obtained. The renunciates remain absorbed in devotional worship to God; they are rid of emotional attachment and desire. How rare is that unattached servant, who conquers his ego, and remains pleased with the Almighty Sant Raga Berari Mehla 5, page 720 Sant is that Sadh who has reached a level of living which is very near to God smq jnw imil hir jsu gwiee ] koit jnm ky duk gvwiee ] 1 ] rhwau ] jo cwhq soei min pwiee ] kir ikrpw hir nwmu idvwiee ] 1 ] srb suk hir nwim vfwei ] gur prswid nwnk miq pwei ] 2 ] 1 ] 7 ] Meeting with saints, sing the praises of God. The pains of millions of incarnations shall be eradicated. 1 Rahau Whatever your mind desires, that you shall obtain. By His kind mercy, the Almighty blesses us with His Name. 1 All happiness and greatness are embodied in His Name. By Teacher Guru s teachings we have gained this understanding Gyani Raga Maru Mehla 3, page 1063 Gyani means a Spiritual Teacher

24 ibnu siqgur syvy mukiq n hoei ] igawni idawni puchu koei ] siqguru syvy iqsu imly vifawei dir scy sobw pwiedw ] 14 ] Without serving God no one finds liberation. Go ask any spiritual teacher or mediator. Whoever serves God is blessed with glorious greatness, and honoured in the court of God. Gurmukh Raga Ramkali Mehla 1, Sidh Gost, verses 69, 71, page 946 Gurmukh is one who lives by the teaching of God. gurmuik swcu sbdu bicwry koie ] gurmuik scu bwxi prgtu hoie ] gurmuik mnu BIjY ivrlw bujy koie ] gurmuik inj Gir vwsw hoie ] gurmuik jogi jugiq pcwxy ] gurmuik nwnk eyko jwxy ] 69 ] ibnu siqgur syvy jogu n hoei ] ibnu siqgur Byty mukiq n koei ] ibnu siqgur Byty nwmu pwieaw n jwie ] ibnu siqgur Byty mhw duku pwie ] ibnu siqgur Byty mhw grib gubwir ] nwnk ibnu gur muaw jnmu hwir ] 70 ] gurmuik mnu jiqw haumy mwir ] gurmuik swcu rikaw aur Dwir ] gurmuik jgu jiqw jmkwlu mwir ibdwir ] gurmuik drgh n AwvY hwir ] gurmuik myil imlwey suo jwxy ] nwnk gurmuik sbid pcwxy ] 71 The Gurmukh is one who reflects upon the Word of the Shabad. The True Bani is revealed to the Gurmukh. The mind of the Gurmukh is drenched with God s love, but how rare are those who understand this. The Gurmukh dwells in the home of the self, deep within. The Gurmukh realizes the true way of Yoga. The Gurmukh recognizes only one Almighty.. 69 The Gurmukh conquers his mind by subduing his ego. The Gurmukh enshrines Truth in his heart. The Gurmukh conquers the his inner world; he knocks down the messenger of death, and kills it. The Gurmukh is always victorious in the court of Waheguru. The Gurmukh is united in God s eternal union; Gurmukh realizes the significance of the word of the Shabad. 71 Brahmgyani Raga Gauri, Sukhmani Mehla 5, pages Brahmgyani is that Spiritual teacher who has merged in God and has become one with Him AstpdI ] brhm igawni sdw inrlyp ] jysy jl mih kml Alyp ] brhm igawni sdw inrdok ] jysy suru srb kau sok ] brhm igawni ky idrsit smwin ] jysy rwj rmk kau lwgy quil pvwn ] brhm igawni ky DIrju eyk ] ijau bsudw koau KodY koau cmdn lyp ] brhm igawni kw iehy gunwau ] nwnk ijau pwvk kw shj subwau ] 1 ] brhm igawni inrml qy inrmlw ] jysy mylu n lwgy jlw ] brhm igawni ky min hoie prgwsu ] jysy Dr aupir Awkwsu ] brhm igawni ky imqr sqrü smwin ] brhm igawni ky nwhi AiBmwn ] brhm igawni auc qy aucw ] min ApnY hy sb qy nicw ] brhm igawni sy jn Bey ] nwnk ijn prbu Awip kryie ] 2 ] brhm igawni sgl ki rinw ] Awqm rsu brhm igawni cinw ] brhm igawni ki sb aupir mieaw ] brhm igawni qy kcu burw n BieAw ] brhm igawni sdw smdrsi ] brhm igawni ki idrsit AMimRqu brsi ] brhm igawni bmdn qy mukqw ] brhm igawni ki inrml jugqw ] brhm igawni kw Bojnu igawn ] nwnk brhm igawni kw brhm idawnu ] 3 ] brhm igawni eyk aupir Aws ] brhm igawni kw nhi ibnws ] brhm igawni ky gribi smwhw ] brhm igawni praupkwr aumwhw ] brhm igawni ky nwhi DMDw ] brhm igawni ly Dwvqu bmdw ] brhm igawni ky hoie su Blw ] brhm igawni supl Plw ] brhm igawni smig sgl audwru ] nwnk brhm igawni jpy sgl smswru ] 4 ] brhm igawni ky eyky rmg ] brhm igawni ky bsy prbu smg ] brhm igawni ky nwmu AwDwru ] brhm igawni ky nwmu prvwru ] brhm igawni sdw sd jwgq ] brhm igawni AhMbuiD iqawgq ] brhm igawni ky min prmwnµd ] brhm igawni ky Gir sdw Anµd ] brhm igawni suk shj invws ] nwnk brhm igawni kw nhi ibnws ] 5 ] brhm igani brhm 20

25 kw byqw ] brhm igawni eyk smig hyqw ] brhm igawni ky hoie AicMq ] brhm igawni kw inrml mmq ] brhm igawni ijsu kry prbu Awip ] brhm igawni kw bf prqwp ] brhm igawni kw drsu bfbwgi pweiay ] brhm igawni kau bil bil jweiay ] brhm igawni kau Kojih mhysur ] nwnk brhm igawni Awip prmysur ] 6 ] brhm igawni ki kimiq nwih ] brhm igawni ky sgl mn mwih ] brhm igawni kw kaun jwny Bydu ] brhm igawni kau sdw Adysu ] brhm igawni kw kiqaw n jwie ADwK ru ] brhm igawni srb kw Twkuru ] brhm igawni ki imiq kaunu bkwny ] brhm igawni ki giq brhm igawni jwny ] brhm igawni kw AMqu n pwru ] nwnk brhm igawni kau sdw nmskwru ] 7 ] brhm igawni sb isrsit kw krqw ] brhm igawni sd jivy nhi mrqw ] brhm igawni mukiq jugiq jia kw dwqw ] brhm igawni purn purku ibdwqw ] brhm igawni AnwQ kw nwqu ] brhm igawni kw sb aupir hwqu ] brhm igawni kw sgl Akwru ] brhm igawni Awip inrmkwru ] brhm igawni ki sobw brhm igawni bni ] nwnk brhm igawni srb kw DnI ] 8 ] 8 ] Ashtpadi: 1. The God-conscious being is always unattached, as the lotus in the water remains detached. 2. The God-conscious being is always unstained, like the sun, which gives its comfort and warmth to all. 3. The God-conscious being looks upon all alike, like the wind, which blows equally upon the king and the poor beggar. 4. The God-conscious being has a steady patience, like the earth, which is dug up by one, and anointed with sandal paste by another. This is the quality of the God-conscious being: his inherent nature is like a warming fire The God-conscious being is the purest of the pure; filth does not stick to water. 6. The God-conscious being s mind is enlightened, like the sky above the earth. 7. To the God-conscious being, friend and foe are the same. 8. The God-conscious being has no egotistical pride. 9. The God-conscious being is the highest of the high. Within his own mind, he is the most humble of all. They alone become God-conscious beings, whom God Himself makes so The God-conscious being is very humble. 11. The God-conscious being knows the nature of the soul. 12. The God-conscious being shows kindness to all. 13. No evil comes from the God-conscious being. 14. The God-conscious being is always impartial. 15. Nectar rains down from the glance of the God-conscious being. 16. The God-conscious being is free from entanglements. 17. The lifestyle of the God-conscious being is spotlessly pure. 18. Spiritual wisdom is the food of the Godconscious being. 19. God-conscious being is always absorbed in God s meditation The God-conscious being centers his hopes on the One alone. 21. The God-conscious being shall never perish. 22. The God-conscious being is steeped in humility. 23. The God-conscious being delights in doing good to others. 24. The God-conscious being has no worldly entanglements. 25. The God-conscious being holds his wandering mind under control. 26. The God-conscious being acts for the common good. 27. The God-conscious being blossoms in autumn. 28. In the Company of the God-conscious being, all are saved. 29. Through the God-conscious being, the whole world meditates on God. 4 21

26 30. The God-conscious being loves the One Master alone. 31. The God-conscious being dwells with God. 32. The God-conscious being takes the Nam as his support. 33. The God-conscious being has the Nam as his Family. 34. The God-conscious being is awake and aware, forever and ever. 35. The God-conscious being renounces his proud and ego. 36. In the mind of the God-conscious being, there is always supreme bliss. 37. In the home of the God-conscious being, there is everlasting bliss. 38. The God-conscious being dwells in peaceful ease. 39. God-conscious being shall never perish The God-conscious being knows the secrets of God. 41. The God-conscious being is in love with the One alone. 42. The God-conscious being is carefree. 43. Pure are the Teachings of the God-conscious being. 44. The God-conscious being is made so by God Himself. 45. The God-conscious being is gloriously great. 46. The vision of the God-conscious being, is obtained by great good fortune. 47. To the God-conscious being, I make my life a sacrifice. 48. The God-conscious being is sought by the great god Shiva. 49. God-conscious being is Himself the Supreme God The God-conscious being cannot be appraised. 51. The God-conscious being has all within his mind. 52. Who can know the mystery of the God-conscious being? Forever bow to the God-conscious being. 53. The God-conscious being cannot be described in words. 54. The God-conscious being is the master of all. 55. Who can describe the limits of the God conscious being? 56. Only the God-conscious being can know the state of the God-conscious being. 57. The God-conscious being has no end or limitation [like God Himself] 58. God-conscious being, bow forever in reverence The God-conscious being is the creator of the world. [Here difference between the two has disappeared] 60. The God-conscious being lives forever, and does not die.[become immortal in the heart of the people] 61. The God-conscious being is the giver of the way of liberation of the soul [Special powers 62. The God-conscious being is the perfect being, who orchestrates all. 63. The God-conscious being is the helper of the helpless. 64. The God-conscious being extends his hand to all. 65. The God-conscious being owns the entire creation. 66. The God-conscious being is himself the Formless God. 67. The glory of the God-conscious being belongs to the God-conscious being alone. 68. God-conscious being is the master all. 8 8 Dr J K Sirha, Deputy Academic Registrar, World Sikh University, London 22

27 A TRUE SIKH, A TRUE MUSLIM AND A TRUE HINDU ACCORDING TO A FEW HYMNS FROM SIKH SCRIPTURES Harmanjeet Kaur Sandhu According to traditions and religious laws every person is bound by sayings of their prophets and religious scriptures. These sayings lay down both outer and inner rules for a true religious person. Regarding outer signs we have five Ks for a Sikh, Tilak and janeo for a Hindu, Hijab for a Muslim, Kippa for a jew and so on. Above all these outer signs and wearing every religious person must have some inner maturity and development. In Sikh scriptures there is a mention of such inner mature development to be a true religious person. Name of Waheguru. All sins, misdeeds and negativity shall be erased. Then, at the rising of the sun, he is to sing Gurbani; whether sitting down or standing up, he is to meditate on Waheguru s Name. One who meditates on my Waheguru, with every breath and every morsel of food that Gursikh becomes pleasing to the Guru s mind. That person, unto whom my Master is kind and compassionate upon that GurSikh, the Guru s teachings are bestowed. Let us all beg the dust of the feet of that Gursikh, who himself recites Naam, and inspires others to recite it. 2 A True Sikh Guru Ramdas Gauri ki var Mehla 4, sloak (2) Mehla 4, preceding 11 ] mú 4 ] gur siqgur kw jo isku AKwey su Blky auit hir nwmu idawvy ] audmu kry Blky prbwqi iesnwnu kry AMimRq sir nwvy ] aupdyis guru hir hir jpu jwpy sib iklivk pwp dok lih jwvy ] ipir cvy idvsu gurbwxi gwvy bhidaw autidaw hir nwmu idawvy ] jo swis igrwis idawey myrw hir hir so gurisku guru min BwvY ] ijs no dieawlu hovy myrw suawmi iqsu gurisk guru aupdysu suxwvy ] jnu nwnku DUiV mmgy iqsu gurisk ki jo Awip jpy Avrh nwmu jpwvy ] 2 ] MEHLA 4: One who calls himself a Sikh of the Guru, the true Guru, shall rise in the early morning hours and meditate on Waheguru s Name. Upon arising early in the morning, he is to bathe, and cleanse himself in the pool of nectar. Following the instructions of the Guru, he is to recite the Guru Gobind Singh Composition 33 Swayas Swaya 1 jwgiq joq jpy ins bwsur eyk ibnw mn nyk n AwnY ] purn prym prqiq sjy brq gor mvi mt Bul n mwny ] qirq dwn dieaw qp smjm eyk pcwny ] purn joq jgy Gt my qb Kwls qwih nkwls jwny ] He is the true Khalsa (Sikh), who remembers the ever-awakened Light throughout night and day and does not bring anyone else in the mind; he practises his vow with whole hearted affection and does not believe in even by oversight, the graves, Hindu monuments and monasteries; He does not recognise anyone else except One Waheguru, not even the bestowal of charities, performance of merciful acts, austerities and restraint on pilgrim-stations; the perfect light of Waheguru illuminates his heart, then consider him as the immaculate Khalsa. 23

28 Bhai Gurdas Var 40 Pauri 11 paurrvi 11 ( gurmuk gwfi rwh jwn inq ikrxw) gurisk Blky aut kir AimRq vyly sruu nhwvndw ] guru ky bcn aucwir ky Drmswl di suriq krndw ] swdsngiq ivc jwie ky gurbwxi dy priiq suxndw ] snkw mnhu imtwie ky gur iskwn di syv krndw ] ikrq ivrq kir Drmu di ly prswd Awix vrqndw ] guriskwn no dyie kir ipcon bicaw Awpu KvNdw ] kli kwl prgws kir guru cylw cylw sndw ] gurmuk gwfi rwhu clndw ]11] The gurmukh (true Sikhs) getting up in early (fourth pehr of night ) hours of the morning takes bath in the sacred tank. Reciting the holy hymns of the Guru, he moves towards dharamsala (Gurdwara), the central place for Sikh. There, joining the holy congregation, he lovingly listens to Gurbani, the holy hymns of the Guru. Effacing all doubt from his mind he serves the Sikhs of the Guru. Then by righteous means he earns his livelihood and he distributes the hard-earned meal among the needy ones. Offering first, to the Sikhs of Guru, the remainder he himself eats. In this dark age, illumined by such feelings, the disciple becomes Guru and the Guru disciple. The gurmukhs tread on such a highway (of religious life). A True Musalman Maj di var Mehla 1, Sloak (Mehla 1) preceding pauri 8 sloku mú 1 ] muslmwxu khwvxu musklu jw hoie qw muslmwxu khwvy ] Avil Aauil dinu kir imtw mskl mwnw mwlu muswvy ] hoie musilmu din muhwxy mrx jivx kw Brmu cukwvy ] rb ki rjwie mmny isr aupir krqw mmny Awpu gvwvy ] qau nwnk srb jiaw imhrmmiq hoie q muslmwxu khwvy ] 1 ] 24 Sloak Mehla 1: It is difficult to be called a Muslim; if one is truly a Muslim, then he may be called one. First, let him savour the religion of the Prophet as sweet; then, let his pride of his possessions be scraped away. Becoming a true Muslim, a disciple of the faith of Mohammed, let him put aside the delusion of death and life. As he submits to God s will, and surrenders to the creator, he is rid of selfishness and conceit. When one is merciful to all beings, only then shall he be called a Muslim. 1 A True Hindu The true janaeo (sacred thread) Asa di Var, sloak Mehla 1, preceding pauri 15 page 471 sloku mú 1 ] dieaw kpwh smqoku suqu jqu gmfi squ vtu ] eyhu jnyau jia kw hei q pwfy Gqu ] nw eyhu quty n mlu lgy nw eyhu jly n jwie ] DMnu su mwxs nwnkw jo gil cly pwie ] caukiv muil AxwieAw bih cauky pwieaw ] iskw kmin cvweiaw guru brwhmxu iqaw ] Ehu muaw Ehu JiV pieaw vyqgw gieaw ] 1 Sloak Mehla 1: Make compassion the cotton, contentment the thread, modesty the knot and truth the twist. This is the sacred thread of the soul; if you have it, then go ahead and put it on me. It does not break, it cannot be soiled by filth, it cannot be burnt, or lost. Blessed are those mortal beings who wear such a thread around their necks. You buy the thread for a few shells, and seated in your enclosure, you put it on. Whispering instructions into others ears, the Brahmin becomes a guru. But he dies, and the sacred thread falls away, and the soul departs without it. 1

29 The Idol worship Bihagra ki var Mehla 4 Sloak 1, preceding pauri 20, page 556 mú 1 ] ihmdu muly BUly AKutI jwhi ] nwrid kihaw is puj krwhi ] AMDy gumgy AMD AMDwru ] pwqru ly pujih mugd gvwr ] Eih jw Awip fuby qum khw qrxhwru ] 2 ] Mehla 1: The Hindus have forgotten the primal God; they are going the wrong way. As Narad instructed them, they worship idols. They are blind and mute, the blindest of the blind. The ignorant fools pick up stones and worship them, but when those stones themselves sink, how will they carry you across? 2 The Rituals Asa di Var Mehla 1, sloak Mehla 1 preceding pauri 14 mú 1 ] piv pusqk smidaw bwdm ] isl pujis bgul smwdm ] muik JUT ibbukx swrm ] qrypwl iqhwl ibcwrm ] gil mwlw iqlku illwtm ] duie DoqI bsqr kpwtm ] jy jwxis brhmm krmm ] sib Pokt inscau krmm ] khu nwnk inhcau idawvy ] ivxu siqgur vwt n pwvy ] 2 ] Mehla 1: You read your books and say your prayers, and then engage in debate; you worship stones and sit like a stork, pretending to be in Samadhi (yogic posture) With your mouth you utter falsehood, and you adorn yourself with precious decorations; you recite the three lines of the Gayatri (Hindu mantra) three times a day. Around your neck is a rosary, and on your forehead is a sacred mark; upon your head is a turban, and you wear two loin cloths. If you knew the nature of God, you would know that all of these beliefs and rituals are in vain. Meditate with deep faith; without the true-teacher, no one finds the way. 2 Harmanjeet Kaur Sandhu Ph.D. student World Sikh University London b b b b b Recognise all mankind whether Hindu or Muslims, as one. The same Lord is the Creator and Nourisher of all; Recognise no distinction among them. The monastry and the mosque are the same; So are the Hindu worship and the Muslim prayer. Men are all one GURU GOBIND SINGH JI 25

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31 MEANING OF A FEW SPECIAL WORDS USED IN GURU GRANTH SAHIB Mrs. Mohinder Kaur Kapoor No. Page/s The Word Meaning and explanation 1-13 NITNEM SECTION 1 1 Jap To recite, to repeat 2 8 Sloak A couplet 3 8 Sodar The doorway to the house of God 4 8 Raga A particular set of seven svars 5 8 Mehla Body 6 10 Sopurkh The + Omnipresent 7 12 Sohila The song of suhag, sohila also means praise of the hero SRI RAGA 8 14 Ghar Rhythm, Tal 9 14 Rahau The thematic verse Ashtpadi A composition of eight stanzas Pehre A pehra refers to the fourth part of a day. Each pehr is of 3 hours Chhant A shabad of a special praise Wanjara A gypsy Var An ode Sloak A couplet Pauri A stanza of a composition wherein idea of one stanza is taken to the next stanza, like rung of a ladder RAGA MAJ Padas Stanzas of a composition Chaupadas A composition of four stanzas Baramah Twelve months Din rein Day & night Dhuni gavni To sing in the named tune RAGA GAURI Karhale A camel, a wandering person Jumla Total of shabads Bawan Akhri Alphabet of Sanskrit language Sukhmani Song of peace Thithe 15 days cycle based on the moments of the moon Sat-var Seven days of the week 27

32 No. Page/s The Word Meaning and explanation RAGA ASA Kafi The word has been used in two different types of meanings: 1.It is the name of a ragini, 2. It refers to a composition which intoxicates the reader with the liquor of the Name of God Ghar 6 kae 3 Three shabads of Ghar 3. Please also check, the number control of these and other shabads on these pages. There is no separate mention of the number of shabads in each ghar at the end of these shabads Kafi 2 The small number 2 given underneath the label Kafi denotes the total compositions titled Kafi in this ghar Sudhang A pure tune; it is an instruction that the shabad should be sung in pure Asawari Partal It is an instruction that while singing the shabad the tal should be turned again and again Birharae It means separation. Those shabads wherein the theme is separation Chhanta ki jat It refers to a particular tune. Here it means that the shabad should be sung in the tune assigned to chhants of four tars Patti likhi The writing on a wooden slate. It refers to a long compositions where each hymn starts with a word of alphabet Patti A slate. It means the same as Shudh The text found correct in the first reading Ik tukae Tuk, means lines in a pada. Ik tukae means padas of one line Do takae Padas of two lines RAGA GUJRI Teeja An instruction that how the number followed by the title Mehla be read. Mrs. Mohinder Kaur Kapoor Khalsa College London 28

33 EACH NEW DAY THE GOD IS IN NEW FORM; SATGUR MERA NEET NAWAN God is too great: too great to fall in the measurable capability of human beings. 1 He is boundless; He is limitless. No one knows His limits. 2 Even if there are limits those are beyond the reach of human beings. We can see some planets, stars and constellations with open eyes from a distance; we can see more stars and constellations in depth of the sky with the help of powerful telescopes; but beyond those we are not able to see. Similarly we can see some beings with open eyes but there are living objects which we cannot see with open eyes because of their smallness. Some of these can be seen with the help of microscopes. For example some of the countless cells, virus, DNA s, RNA s in the body of a being can be seen with microscopes. There are bound to be much more of these in a living body which cannot be seen even with the most powerful microscopes. We know about electrons, quarks, fermions, bosons etc., which are not yet fully identified. COL.(Dr.) Dalvinder Singh Grewal further changes into gaseous, liquid or solid substances as we name the matter today. The change being continuous, nothing is stable; nothing is same at the next moment. Solids are in the process of change to liquids or gases, liquids into gases or the like. The matter changes into energy and energy into matter. Dark Matter Dark Energy The costly experiments at CERN are planned to find the conditions at the time of big bang which is stated to be the cause of origin of universe and the existence of Higgs Bosons; the fundamental boson of life according to the scientist. The atomic structure comes to life only with the help of Higgs Bosons or God particles they guess. Will these CERN experiments find out the reason behind life or origin of universe is debatable. The scientists now say that visible universe is only 4%, while dark matter is 22% and dark energy as 76%. They also agree that dark matter came from dark energy and the visible universe came out from dark matter. The scientists also agree that the entire universe is made of energies and that these energies are continuously changing. These energies change from wave form to particle form and vice versa. It The visible universe is also gradually changing from visible matter to dark matter and dark matter into energy. This dark energy is changing back to dark matter and then to visible matter making the circle of change complete. Dark energy, dark matter or visible universe: all in regular contact and each impacting on the other continuously. 3 This continuous impact through regular contact causes the continuous change which we may also call continuous instability. According to Sri Guru Granth Sahib (SGGS), God can be described both as sargun (having all attributes) and nirgun (having no attributes). 4 He is 29

34 invisible as well as visible. He is invisible because of his nirgun attributes such as in dark energy and dark matter but visible because of His visible attributes as visible in visible universe. He is visible in his creation. We can easily compare it with the visibility in dark night and broad day light. We can see him in human beings, trees, creatures and the like. SGGS also declares that everything in this universe is changing 5. The change is continuous and positive; it is forward and not backward. Due to this order of change, every matter in the universe changes continuously; nothing remains the same the very next moment. The child becomes adult and adult old and thereafter changes into another form. The nature becomes green in spring while withers in autumn. We see trees growing up, becoming green with leaves, having flowers and then fruits; which when ripe fall on the ground or eaten away by birds. Thus the nature too keeps on changing regularly. The God whose sargun attributes are related to nature; thus found different every minute. The God s creation is never found in its old form; it becomes new every moment. Thus the God when seen its sargun form or through its creation is found to be new every moment. The effect of this continuous change has fundamental impact on the universe as follows: 1. The visible universe is only a 4% while 22% is dark matter and 76 % dark energy. 2. The visible is changing into invisible and vice verse as visible matter is changing into dark matter and dark matter into dark energy. 3. The change is continuous and forward looking as nothing cannot be recreated into its original shape because of the continuous change. 4. Nothing is same the very next moment because of this continuous change. 5. This continuous change is caused because of the continuous contact of particle every particle impacting the other and causing change from particle to energy and vice versa. 6. God is invisible and visible as well. It is visible through its creation. It is not visible as it is beyond black energy and it is visible just in front of us in the form nature and the vast universe. It is those both far and near. 7. The God is in new form daily because of its visibility in the form of nature and which in turn is seen in new form the very next moment due to continuous change however the change is identifiable after lapse of time say a day. (Endnotes) 1 Koi na jaanai tumra ant(u). Ooche te oocha Bhagwant. (Sri Guru Granth Sahib (SGGS) : 5:268:3) 2 Tâ kâ ant na jânai ko-î. ( (Ibid 1:1036:9) 3 Jyot nirantar(i) janeeai (Ibid, 1:55:12), jot(i) pargas bhai maatee sang(i) (Ibid, 5:1216:12), Joti mah(i0 jot(i) ral(i) jaia (Ibid, 5:885:12) 4 sargun nirgun nirankar sunn smadhee aap(i) Aapn kia Nanaka aapai hi fir(i) jaap(i). (Ibid, 5:290:16) nirgun(u) sargun(u)aapai. (Ibid, 3:128:13) 5 jo deesai so chalanhaar (Ibid, 5:268:13), Jo deesai so kalh(i) khadna (Ibid, 5:740:3),sab jag chalaltau pekhiae (Ibid, 5:431:6) b b b b b b b 30

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38 IN THE SERVICE OF SIKH GURUS & SIKH RELIGION The following publications are aimed to spread the knowledge of the Sikh history and the divine message of the Sikh Gurus PUBLICATION LIST Books by: Dr. Sukhbir Singh Kapoor, Ph.D, M.Comm, B.Comm (Hons) M,A. (Law) FCCA FCMA Vice Chancellor, World Sikh University London Tel , , ; Fax ; All books are in English; Guru-bani text is both in Panjabi and English. Year of publication / book list 2014 Guru Granth Sahib: An Empirical Study Volume II [ISBN: Japji- A way of God Realisation, fourth edition, Rehrassa & Kirtan Sohila- to torch to pass through the darkness of death, second edition [ISBN: ] 2012 Epistles & Signets: Letters written, signs and seals of the Sikh Gurus [ISBN: ] 2011 Guru Granth Sahib: An Empirica Study Volume 1 [ISBN: ], Sikh Law Book, second edition [ISBN: ] Islam, An Introductory Study, second edition, [ISBN: ], Sikh Religion and the Sikh People, sixth edition, [ISBN: ] Islam: An Introductory Study (2 nd Edition), 2. Guru Granth Sahib: An Introductory Study (4 th Edition Hinduism An Introductory study (second edition) 2. Comparative Studies of World Religions. (fourth edition) 3. Guru Granth Sahib A step by step study Part I (under publication) The Crowning Glory of Guru Granth Sahib [ISBN: ] 2. The Last Rites A Comparative Study of the last rites of different religions[isbn: ] 3. The Making of the Sikh Rehatnamas [ISBN: ] 4. Anglo Sikh Wars [ISBN: ] 5. Sloaks of Guru Tegh Bahadur and Text of Ragamala (ISBN: A Dynamic Look into Sukhmani Sahib ( ISBN: ) The Birds and Guru Granth Sahib (ISBN: ) The Sikh Ideology (ISBN: ) 2. Janam Sakhi Parampara (ISBN: ) 3. Hinduism An Introductory study (ISBN: ) The Sikh Law Book - the Law personally handed by God to Guru Nanak (ISBN: ) 2. Guru Granth Sahib An Insight into its Format and Design (ISBN: ) 3. Islam An introduction (ISBN: x ) 4. Sui Generis Martyrdom Martyrdom of Mata Gujri and Sahibzadas (ISBN: ) 5. Sikhism Guru Granth Sahib and The Sikh History (ISBN: ) Guru Granth Sahib An Advance Study Volume 2 (2007 edition) (ISBN: ) 2. Dasam Granth An Introductory Study (ISBN: ) 3. Comparative Studies of World Religions. (Second edition) (ISBN: ) 4. Asa di Var An Epic the listening of which fulfils all worldly desires.(isbn: ) Guru Granth Sahib An Advance Study Volume 1 (2006 edition) (ISBN: ) 2. Sikh Religion and the Sikh People (Fifth revised edition 2007) (ISBN: ) 3. Sikhism An Introduction (Second revised and enlarged edition) (ISBN: ) 4. Japji A way of God realisation (Third edition) Sikhism 1000 questions answered. (ISBN: x ) 2. Guru Granth Sahib, An introductory Study (enlarged edition). (ISBN: ) 3. Sikh Philosophy,Facts and Fundamentals of Sikh Religion(2 nd edition)(isbn: ) 4. Japjee The Sikh morning prayer (Illustrated deluxe edition) (ISBN: ) Bhagat Bani (ISBN: ) 2. Sikh Religion and the Sikh People (2 nd edition) Adjudged best book of the yr Sikhism An Introduction (ISBN: )2.Saint Soldier (The Khalsa Brotherhood) (ISBN: ) 3. Comparative Studies of World Religions. (ISBN: ) 4. The Creation of Khalsa (Edited) (ISBN: ) 5.Japji, A way of God realisation. (second edition) Adjudged one of the best available translations in English 1998/97 1. Guru Angad Dev, Life, History and Teachings 2. Nitnem (The daily Sikh Prayers) (Translation in both easy Panjabi and English) (ISBN: ) 3. Khushi de Hanju (KuSI dy hmju) Panjabi poetry The Sikh Marriage ceremony (Anand Marriage) 2. Baramah (The twelve months) Kirtan Sohila and Ardas 2.Gurbani God s word (ISBN: ) 3. Jap Sahib, Swayas and Ardas, Master compositions of Guru Gobind Singh Ji (Translation followed by relevant Sakhis (life stories)) (ISBN: ) 4. Janoon (jnun) Panjabi poetry 1994/93 1. Rehras & Kirtan Sohila The torch to pass through the darkness of death, and the Lyric that speaks of lacerations and pangs of separation. (Translation followed by relevant Sakhis (life stories) (ISBN: ) 2. Sikh Philosophy, Facts and Fundamentals of Sikhism (1 st edition) 3.Puniya da chand (puinaw dw cmn)panjabi poetry 1992/91 1. Japji (1 st edition) 2. Sikh Religion and the Sikh people (1 st edition) Being a Sikh (ISBN: ) 1989/88 1. Ideal Man, Guru Gobind Singh s Concept of a Saint Soldier Invasion of Golden Temple, Sikh Festivals Sikhs & Sikhism ***Please place your orders either by fax or . For conventional mail the address is: World Sikh University London, 35 Pinner Road, Harrow, Middx HA14ES 34

39 The Sikh Courier InternationaI 33 Wargrave Road, South Harrow, Middlesex HA2 8LL (U.K.) Telephone: Web: sikhcourierintl.org Subscription Rates for the Sikh Courier International LIFE MEMBERSHIP (FOR 12 YEARS ONLY) -YEARLY 10 Subscribers in India may remit their subscriptions direct to the State Bank of India, opposite Mool Chand Hospital, Defence Colony, New Delhi for credit to the Sikh Courier Account with information to S. Sarabjit Singh Lamba, D-151, Sector 47, Noida, UP. Annual Rs. 300/- Life Membership Rs.5000/- (12 years). Please send me the Sikh Courier International for... years / Life I enclose my subscription of p Rs Name... Address Dated... Signed... Please remit to: The Sikh Courier International, 33 Wargrave Road, South Harrow, (Middlesex), HA2 8LL U.K. P.S. 1 We solicit liberal donations for this purely religious magazine (Registered Charity no ) 2 Literature in English on Sikh Religion supplied free 35

40 THE SIKH COURIER INTERNATIONAL Representatives in other countries:- INDIA 1. S. Sarabjit Singh Lamba, D-151, Sector 47, Noida. UP 2. The Sikh Review, Karnani Mansion, Room No.116, 25A Park Street, Calcutta UNITED STATES OF AMERICA 1. Dr. N. S. Kapany, 2190 Greenways Drive, Woodside, California S. Jit Singh Chandan, , 75th Road, Queens, Flushing, New York S. Tejinderjeet Singh Pasricha, 44, Hard Scrabble Hill Rd., Chappaqua, New York CANADA 1. S. Parminder Singh Magon, 3805 Bazin, Brossard, Quebec, J4Z2J3. 2. S. Par Daman Singh Malik, B.A., C.L.U., 17 Crescent View Drive, Richmond Hill, Ont. L4B 2Z2. 3. S. Manmohan Singh Bindra, 7985 Nadeau Street, Brossard, Quebec, J4Y1X8. EAST AFRICA 1. Mrs. Kawaljeet Kaur Mahajan, Post Box No.40683, Nairobi, Kenya. 2. S. Parminder Singh Suri, Post Box 937, Eldoret, Kenya. SINGAPORE 1. S. Harbakhsh Singh, M.A., , Chai Chee Avenue, Block 34, Singapore Mr. S. S. Grewal, Block 723, Yishun Street 71, Apt Singapore AUSTRIA S. Rajinder Singh Madh, Raaberbahn Gasse II, 1100 Vienna. GERMANY S. Kuldeep Singh Chhatwal, Habichstr-45, 4270 Dorsten-l. ITALY S. Amarjit Singh Taj, 129- Via Giacomo Puccini Ponte Felcino (Perugia). THAILAND S. Joginder Singh, 1085 New Road, G.P.O. Box 1963, Bangkok NEW ZEALAND S. Harbans Singh Randhawa, 24 Old Taupiri Road, Ngaruawahia, Waikato. ZAMBIA S. Sukhdev Singh, P.O. Box Lusaka. AUSTRALIA Dr. P. S. Chopra, 55 Beryle Crescent, Holland Park, QLD 4121 Local Representatives S. Surinder Singh, 40 Bourne Road, London N13 4LY The Editors are in no way responsible for individual views expressed in articles published in THE SIKH COURIER INTERNATIONAL 36

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